Search Results (8)

The Tunisian uprisings projected an elusive surrealistic scene that was an aberration in a part of the world where Islamic ideology had been considered the only rallying force and a midwife for regime change. However, this sense of exceptionalism was short-lived, as the religiously zealous Islamist expats and their militant executive wings infiltrated the power vacuum to resume their suspended Islamization project of the 1980s. Brandishing electoral “legitimacy”, they attempted to reframe the bourgeoning indigenous democratization project, rooted in an evolving Tunisian intellectual and cultural heritage, along the neocolonial ideological underpinnings of the “Arab Spring” metanarrative, which proffers the thesis that democracy can be promoted in the Muslim world through so-called “Moderate Muslims”. This paper challenges this dominant narrative by offering a counter-narrative about the political transition in Tunisia. It takes stock of the multidisciplinary conceptual and analytical frameworks elaborated upon in postcolonial theory, social movement theory, cognitive neuroscience theories, and digital communication theories. It draws heavily on socio-narrative translation theory. The corpus analyzed in this work consists of disparate yet corroborating narratives cutting across modes, genres, and cultural and linguistic boundaries, and is grounded in insider participant observation. This work opens an alternative inquiry into how the processes of cross-cultural knowledge production and the power dynamics they sustain have helped shape the course of the transition since 2011. Full article

Planned out-of-hospital births, facilitated by highly skilled and experienced midwives, offer expectant parents a distinct opportunity to partake in a personalized, intimate, and empowering birth experience. Many parents opt for the care provided by midwives who specialize in supporting home births. This retrospective study is based on 41,335 EMS emergency calls to women in advanced pregnancy, of which 209 concerned home birth situations documenting obstetrical emergencies over four years (January 2018 to December 2022), of which 60 involved the assistance of a midwife. Data were obtained from the Polish Central System for Emergency Medical Services Missions Monitoring, encompassing all EMS interventions in pregnant women. The most frequent reason for emergency calls for obstetrical emergencies with the assistance of a midwife was a failure to separate the placenta or incomplete afterbirth (18 cases; 30%), followed by perinatal haemorrhage (12 cases; 20%) and deterioration of the newborn’s condition (8 cases; 13%). Paramedic-staffed EMS teams conducted most interventions (43 cases; 72%), with only 17 (28%) involving the presence of a physician. Paramedics with extensive medical training and the ability to provide emergency care are in a unique position that allows them to play a pivotal role in supporting planned out-of-hospital births. The analysed data from 2018–2022 show that EMS deliveries in Poland are infrequent and typically uncomplicated. Continuing education, training, and adequate funding are required to ensure the EMS is ready to provide the best care. EMS medical records forms should be adapted to the specific aspects of care for pregnant patients and newborns. Full article

A free maternal health policy started in Ghana in 2008, however, health facility utilization is still low, and out-of-pocket payments (OOPPs) are putting households at risk of catastrophic expenditure. To improve this situation, some rural communities have assigned a midwife to a health post called community-based health planning and services (CHPS), where only assistant nurses are allocated. This study explored the effectiveness of the new approach in Upper West Region, Ghana. We conducted a cross-sectional study and interviewed women who gave birth in the last year. We systematically selected communities matched into four criteria: communities near CHPS (functional CHPS), communities near CHPS with a midwife (advanced CHPS), communities near a health centre, and communities without a health facility in their neighbourhood. In total, 534 women were interviewed: functional CHPS 104, advanced CHPS 131, near health centre 173, and no facility 126. About 78% of the women were 20 to 34 years old. About half of the women incurred OOPP, however, catastrophic payment (household spending > 5% of annual income) was significantly lower in advanced CHPS communities for normal delivery compared with the other three communities. The new local approach of assigning a midwife to CHPS functioned well, improving access to healthcare facilities for childbirth. Full article

Intense fear of childbirth by expectant women is called tokophobia. Because there are no qualitative studies targeting women with an intense fear of childbirth in Japan, it is unknown whether there is any link between the type of fear of objects/situations among tokophobic women and their psychological/demographic background. Furthermore, there is no available summary of the lived experience of Japanese women with tokophobia. This study aims to identify the intensity patterns of various types of fear among the participants and summarize the lived experience of having intense fear of childbirth. A qualitative descriptive study was conducted using a semi-structured interview. Pregnant women with an intense fear of childbirth participated in individual interviews facilitated by a psychiatrist and a midwife. Audio recordings of the interviews were transcribed and analyzed using a content analysis approach. The number of participants was ten. The types of feared objects varied individually and these were categorized as being related to either prospective or retrospective fear. The participants’ experiences were grouped into three categories: difficulty in daily life, preoccupied negative expectation towards childbirth, and psychological adaptation to the upcoming childbirth. The results imply that women with tokophobia continuously suffer from fear in their daily life; hence, a special approach is needed to detect and reduce their fear. Full article

Background: Discussion of the topic of noninvasive prenatal screening (NIPS) has become a standard part of Dutch maternity care practice. This means that pregnant women who are contemplating NIPS can receive counseling from their midwife or obstetrician. The aim of this study is to understand the communicative practices and decision-making principles regarding first-tier use of NIPS, as experienced by Dutch midwives. Methods: Qualitative analysis of in-depth interviews with Dutch midwives (n = 10) exploring their conversations about NIPS counseling and decision making. Results: Midwives value the autonomy of women in decisions on NIPS. They consider it a midwifery task to assess women’s awareness of the risks and implications of using or not using this mode of screening. The optimal level of awareness may differ between women and midwives, creating novel challenges for informed decision making in midwifery communication. Key conclusions and implications for practice: Negotiating awareness about NIPS in individual women is a relatively new and complex midwifery task in need of counseling time and skill. NIPS practices call for a reflection on midwifery values in the context of integrated maternity care. Full article

The Minoan peak sanctuaries call for systematic comparative research as an island-bound phenomenon whose significance to the (pre)history of medicine far transcends the Cretan context: they yield clay anatomical offerings attesting to the earliest known healing cult in the Aegean. The peak sanctuary of Petsophas produced figurines of weasels, which are usually interpreted as pests, ignoring their association with votives that express concerns about childbirth, traditionally the first single cause of death for women. The paper draws from primary sources to examine the weasel’s puzzling bond with birth and midwives, concluding that it stems from the animal’s pharmacological role in ancient obstetrics. This novel interpretation then steers the analysis of archaeological evidence for rituals involving mustelids beyond and within Bronze Age Crete, revealing the existence of a midwifery koine across the Near East and the Mediterranean; a net of interconnections relevant to female therapeutics which brings to light a package of animals and plants bespeaking of a Minoan healing tradition likely linked to the cult of the midwife goddess Eileithyia. Challenging mainstream accounts of the beginnings of Western medicine as a male accomplishment, this overlooked midwifery tradition characterises Minoan Crete as a unique crucible of healing knowledge, ideas, and practices. Full article

The Daur people are a minority living in Northeast China. They have adhered to a form of shamanism since ancient times. They believe that all things are spiritual. The Daur call an intermediary or messenger between the human world and the spirit worlds jad’ən (shaman). In addition, there are also different types of priests and healers, such as baɡʧi (healer and priest), barʃ (bone-setter), ʊtʊʃi (healer of child) and baræʧen (midwife), but only the jad’ən is a real shaman. The Daur’s system of deities is huge, complex, and diverse, mainly including təŋɡər (God of Heaven), xʊʤʊr barkən (ancestral spirit), njaŋnjaŋ barkən (Niang Niang Goddess), aʊləi barkən (spirit of mountain), nuʤir barkən (spirit of snake), ɡali barkən (God of Fire), etc. Among them, ancestral spirit is the most noble and important deity of the Daur, called xʊʤʊr barkən (spirit of ancestors). In the past, the social structure of the Daurs was based on the equal clan xal and its branches mokun. Xʊʤʊr barkən is the ancestral spirit of the mokun family. The shaman with xʊʤʊr barkən as the main patron is called xʊʤʊr jad’ən, that is, mokun shaman. The inheritance of the Daur shaman is very complicated. The xʊʤʊr jad’ən is strictly inherited along the patrilineal line, while the ordinary jad’ən can also inherit according to the maternal lineage. The inheritance rites of other types of shamans are also based mainly on the patrilineal lineage and occasionally the maternal lineage. The complexity of the Daur shaman inheritance is first and foremost related to the variety of the gods and spirits, secondly to their belief of polytheism, and finally to the constant split of the traditional clans and families, namely, the xal-mokun social structure. Full article

Images and narratives of people with disabilities in popular culture shape the perceptions of people with and without disabilities. When these narratives raise philosophical and religious questions emerging from the lives of people with disabilities, and depict meaningful engagements between people with disabilities and religious practices, an underexamined body of knowledge emerges. The television series Call the Midwife and Grey’s Anatomy both have episodes that depict families responding to a disability diagnosis in a newborn infant, and each offers a potentially significant account of what it means to be a person born with a disability. While popular culture depictions of disability often reinscribe stigmatizing stereotypes, they can also disrupt those stereotypes and identify people with disabilities as authoritative, underrecognized sources of knowledge and experience, including religious understanding. Full article